DOCSLIB.ORG

Parshat Shemot: the Power of Names by Udi Hammerman

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Parshat Shemot: the Power of Names by Udi Hammerman Canfei Nesharim: Parsha Shemot The parsha of Shemot is dedicated by Shoshana Shinnar in honor of the Flatbush Women’s Tefillah. Parshat Shemot: The Power of Names By Udi Hammerman Shemot, the Hebrew title of the Book of Exodus, means “names”, suggesting how significant the issue of identity will be as the saga of Jewish slavery, redemption and revelation unfolds. Shemot opens with a list of the names of the Children of Israel as they came down to Egypt, counting each individual within those families: “Now all those descended from Jacob were seventy souls, and Joseph, who was in Egypt.”[1] Shortly afterwards, “A new king arose over Egypt, who did not know about Joseph.”[2] This Pharaoh, unaware of the name of the most famous Israelite - in fact, one of the most famous men in all of Egypt - will dedicate his life to eradicating all that the first few verses of Shemot had established. By considering Pharaoh's process of dehumanizing (essentially un- naming) the Children of Israel, we will discover how powerful names are, and how they can help us build a world of greater consciousness and conscientiousness. Shortly afterwards, “A new king arose over Egypt, who did not know about Joseph.” This Pharaoh, unaware of the name of the most famous Israelite - in fact, one of the most famous men in all of Egypt - will dedicate his life to eradicating all that the first few verses of Shemot had established. By considering Pharaoh's process of dehumanizing (essentially un-naming) the Children of Israel, we will discover how powerful names are, and how they can help us build a world of greater consciousness and conscientiousness. Feeling threatened by the presence of the Children of Israel flourishing in his land, Pharaoh begins a multi-staged plan of isolation and oppression in order to estrange them from Egyptian society. As if anticipating Pharaoh's next move, the Torah sets the stage by describing Israel as if it were a colony of insects: “The Children of Israel were fruitful and swarmed and increased and became very strong, and the land became filled with them.”[3] Viewed in such a light, Israel arouses disgust in the Egyptian people. Viewed in such a light, Israel arouses disgust in the Egyptian people.[4] This is in strong distinction to the opening of the Shemot, in which each of the tribal heads are named, and every person, seventy souls, is counted. Soon after that, “the Egyptians enslaved the Children of Israel with backbreaking labor,” fully alienating them from Egyptian society. They become a lowly caste of slaves, harshly driven by their taskmasters. The Midrash says that the excessive toil was designed to wear out the men and keep them from their wives, so that they would not reproduce.[5] Next, Pharaoh tries to get the Hebrew midwives to kill all newly born males. From here it is a small step indeed to the final solution: Pharoah commands his people to drown all male babies in the Nile.[6] Next, Pharaoh tries to get the Hebrew midwives to kill all newly born males. From here it is a small step indeed to the final solution: Pharoah commands his people to drown all male babies in the Nile. How terribly reminiscent of our people's recent history. First the dehumanization, the terrible propaganda, that ascribed the name of enemy to an entire people. Friends, neighbors, business Produced by Canfei Nesharim as a part of their weekly Parsha series, Eitz Chayim Hee: A Torah Commentary for Environmental Learning and Action. See www.canfeinesharim.org for details. Canfei Nesharim: Parsha Shemot partners, great thinkers - the Germans learned to see all these people as nothing but Jude, Jew. The alienation brought by such an appelation facilitated their removal from society, an important stage whose ultimate consequence was concentration camps and the giving of numbers to each individual, utterly obliterating any sense of name at all. Now, numbered like objects in a warehouse, the people were so dehumanized their wholesale slaughter seemed perfectly acceptable. The significance of names in the Torah is apparent from the beginning. Seeking a helpmate for the first man, G-d brings all of the animals of the world before him, “To see what the man would call them.”[7] Before names, the man is alone. The act of naming opens the potential for relationship. However, the text does not record the names given by man to any of the animals. When woman, the one to whom man can truly relate, is created, he says “This is bone from my bones, flesh from my flesh, therefore let her be called Ishah (woman) for she was taken out of Ish (man).”[8] The first name explicated in the Torah is a name of deep, essential connection. Later, the first woman is given an even more specific name - Chava (Eve) - because she is in universal relationship: “the mother of all the living.”[9] Before names, the man is alone. The act of naming opens the potential for relationship. However, the text does not record the names given by man to any of the animals. When woman, the one to whom man can truly relate, is created, he says “This is bone from my bones, flesh from my flesh, therefore let her be called (woman) for she was taken out of (man).” The first name explicated in the Torah is a name of deep, essential connection. Later, the first woman is given an even more specific name - (Eve) - because she is in universal relationship: “the mother of all the living.” Our names are our essence. They are meant to describe what we truly are. If there were no names, what could one person call another? “Hey you: tall guy, smart guy, guy with red hair…” We would have no connection to anyone’s true essence. There could be no real relationship. Why is it that turning people into numbers is such a terrible thought to us? Because removing the name undermines the true nature of humans! Using numbers to tell the difference between one person and another means that I do not care at all about the people I am counting. I just need a way of telling them apart, like apples in a barrel! That is the destruction of individuality, the destruction of personal meaning, and the destruction of relationship. It is relating to human beings only in terms of functionality, in terms of their usefulness to me, and not at all in terms of who they are, of caring, of relationship. If the removal of names can lead to the destruction of a people, then the appropriate use of names can bring redemption. G-d's desire to liberate the slaves is aroused, in part, by the names with which Shemot opens.[10] By keeping their Hebrew names during the period of enslavement, the Israelites prevented total assimilation into Egyptian culture.[11] G-d teaches Moses various Divine names and their meanings to prepare him for his role as liberator.[12] By keeping their Hebrew names during the period of enslavement, the Israelites prevented total assimilation into Egyptian culture. G-d teaches Moses various Divine names and their meanings to prepare him for his role as liberator. Produced by Canfei Nesharim as a part of their weekly Parsha series, Eitz Chayim Hee: A Torah Commentary for Environmental Learning and Action. See www.canfeinesharim.org for details. Canfei Nesharim: Parsha Shemot Humans are brought into the world to give things their essence, their meaning and their place in the world. When we do this, we truly fulfill our Divine purpose. When we do not, we risk destroying G-d's world. We must constantly be asking ourselves about our relationships. Are they relationships of love and caring, or are they self-serving and exploitative? How do I relate to those different than me? How do I relate to the world beyond my immediate surroundings, for example, to the rainforests? To the cows at the factory dairy farm whose milk I drink every morning? To the chickens at the industrial poultry shed near my house? When I buy brand new sneakers, do I consider who made them? How was that individual human being treated while he or she made my shoes? If we deny the names - the unique identity - of other people, of the creatures and plants and places of the earth, we risk becoming like Pharaoh and all the other despots of the world. Threatened by the complexity and variety of the world, they choose to see others as nameless resources, as nothing more than a means towards their own personal goals. Such a path, while often seeming to increase comfort and efficiency in the present, ultimately leads to slavery and oblivion. Suggested Action Items: Seek out locally-produced, natural food products. Visit the site where these products are made. Meet the people and animals involved in creating the food that nourishes you and your family. Learn the names of the sanitation employees, maintenance workers and gardeners who service your neighborhood, apartment building, school or workplace. Consider ways in which you could ennoble their work and include them in your community. Learn the names of the trees and plants that grow in your neighborhood. Find out which major retailers and manufacturers utilize dehumanizing sweatshop labor. Make a commitment to reduce your interactions with these companies. Many websites feature lists of such companies, such as: www.coopamerica.org/programs/rs/ www.aflicio.org/corporatewatch/stop _________________________________ Produced by Canfei Nesharim as a part of their weekly Parsha series, Eitz Chayim Hee: A Torah Commentary for Environmental Learning and Action.
Load more

Recommended publications
  • When Feeling Trapped: Torah Reflections on Parashat Shemot
    When Feeling Trapped: Torah Reflections on Parashat Shemot Exodus 1:1 – 6:1 I have noticed that my prayer life often becomes richer when my life becomes more challenging. When things are going well with me, it’s easy for my heart to close to both the uncertainty and the possibility of the present moment. I start to believe that I’m in control of my life, and that I don’t need anyone’s help -- least of all, God’s. The first time I really prayed the Psalms I was on the bus, headed to the doctor’s office for a biopsy. My partner was pregnant with our son, and the prospect of dealing with a serious illness at the same time that I was about to become a parent felt like falling off a cliff and not knowing if I’d crash into the rocks or if a parachute would open so I could float to a gentle landing. That time, it was the parachute. But before I knew that, my heart opened to God in a way it never had before. There’s an ancient teaching about our ancestors, Abraham and Sarah that tries to explain why they were childless until their old age. It says that “the Holy One longs to hear the prayers of the righteous.” As long as Abraham and Sarah yearned for a child together, they called out for God’s help and needed God to answer. There’s a subtle but important difference between believing in a God who makes people suffer as a way of entering into relationship (which I don’t) and being aware of the ways that suffering and longing can draw us near to God (which I try to be).
    [Show full text]
  • Parashat Vaera 5774 by Rachel Farbiarz December 28, 2013
    Parashat Vaera 5774 By Rachel Farbiarz December 28, 2013 Parashat Vaera continues the conversation between God and Moses following Moses’s first encounter with Pharaoh. God persists in his alternately tender and impatient wooing of the reluctant emissary, while Moses insists that he is unfit for the task. As before, Moses’s feelings of inadequacy center on his difficulty with speech, now captured, ironically, by his poetic lament: “I am uncircumcised of lips.” 1 The Torah does not identify the nature or origins of Moses’s difficulty. Rashi postulates that Moses had an actual speech impediment—perhaps a stutter or a severe lisp. 2 A midrash explains that Moses’s impeded speech dated from infancy when the angel Gabriel had guided him to place a hot coal in his mouth. 3 Perhaps Moses was deeply shy, a shepherd who preferred the company of animals over people with their insatiable demand for words. Lending further obscurity, Moses’s impediment is wholly self-described. We learn of it only through his own protests at having been chosen as Israel’s liberator. Whereas the omniscient biblical narrator provides the descriptions of its other central characters, 4 it is silent on Moses’s “heavy-mouthed and heavy-tongued” 5 condition. The absence of this narrative corroboration implies that Moses’s impediment loomed larger in his own mind than as a handicap perceptible to others. Whatever the impediment’s nature, it is clear that each utterance exacted a painful toll on Moses. God therefore sends Aaron to be his brother’s mouthpiece, and Aaron remains at Moses’s side as the two heap threats and plagues upon Pharaoh and the Egyptians.
    [Show full text]
  • Parasha Meditation Bo
    בס”ד Parasha Meditation Bo Shemot 10:1-13:16 By Rebbetzin Chana Bracha Siegelbaum Eradicating our Deepest Fears Introduction: “Come to Pharaoh” – to a Chamber within a Chamber to Confront Your Deepest Fears This week’s parasha opens with Hashem sending Moshe to face Pharaoh, whose heart Hashem 1 Bo el”– בּ ֹא אֶ ל ַפּ רְ ע ֹה has hardened. Hashem said to Moshe: “Come to Pharaoh…!”0F The Hebrew Pharaoh” is usually translated “Go to Pharaoh,” But “Bo” means “come,” not “go.” The Zohar explains why Hashem tells Moshe “Come” rather than “go” to Pharaoh. Rabbi Shimeon said: Now it is time to reveal secrets that are bound above and below. Why does it say, “Come to Pharaoh”? It should have said, “Go to Pharaoh...” But G*d brought Moses into a chamber within a chamber, to the supernal and mighty serpent from which many levels evolve, which Moses feared to approach 2 himself...1F The Spiritual Block of Fear What exactly did Moshe fear and how does Hashem’s prompting him to “come to Pharaoh” relieve this fear? Fear is one of the main spiritual blocks in most people’s lives. In my EmunaHealing introductory class, I address the Three Primal Fears and how to overcome them. We all suffer from various fears both known and especially unknown. Fear is the underlying emotion that affects our unconscious choices and ambitions in so many ways; it even affects our physical health. What makes our fears so detrimental is that they are invisible, and we aren’t always able to define them.
    [Show full text]
  • Core Text:Torah- Shemot 2: the Book of Exodus from Sinai to Mishkan RB-BIBLE-413, Spring 2019
    Core Text:Torah- Shemot 2: The Book of Exodus from Sinai to Mishkan RB-BIBLE-413, Spring 2019 Instructor: Contact: Rachel Adelman, Ph.D. E-Mail: [email protected] Hebrew University of Jerusalem Office: Room 216 Assistant Professor in Hebrew Bible Hours: Monday 9 - 11 a.m., at Hebrew College or by appointment at other times. Phone: 617-955-7122 Class: Wednesdays 2-3:30 pm; Fridays 11:30 am – 1:00 pm. Beit Midrash Preparation: Wednesdays 9:45-12:30; Fridays 9-11 am. Course Description From Sinai to the consecration of the Mishkan (Tabernacle), this course engages in a deep reading of the narrative and legal sections in the book of Shemot following the redemption of Israel from slavery. We will focus on the main events in the wilderness: the theophany at Sinai, the Sin of the Golden calf, and the building of the Tabernacle. We will draw upon interpretations primarily from classic rabbinic midrash and Medieval commentaries: the Mekhilta, Rashi, Ramban, and Ibn Ezra. We will also engage in a reading of the Revelation at Sinai through the lens of modern biblical criticism (the documentary hypothesis: E, J, P, D, and even R). Requirements: Bereshit RB-Bible 100 and RB-Bible 101 and Shemot, RB-Bible 200 (or instructor approval). Goals of the Course: Reinforce text reading skills of the Humash in the original Hebrew, by reviewing some salient features of Biblical Hebrew phonology, morphology, and syntax, and through the usage of the concordance, B.D.B., and grammar resources. Review critical approaches to biblical scholarship: Source Criticism (the Documentary Hypothesis), textual criticism, and form criticism.
    [Show full text]
  • Tribe Spark2 for Children's Service Leaders LECH LECHA.Pdf
    For Children’s Service Leaders Welcome to Spark2, the Tribe weekly parsha activity sheet for Children’s Service Leaders across the United Synagogue communities. Thank you for offering to run a service. The US is very proud of the numerous Children’s Services that are run every week across the UK and this would not happen without you. Spark2 gives you an overview of the weekly parsha, a song, activity or Dvar Torah linked to the parsha or important event that week. Every children’s service will be different, in terms of how many participants there are, their age range, its length and the varying abilities of the children. Please read through the document and find the activities that will best suit the needs of your group. It is advisable to read it before Shabbat in case there is some preparation that may be needed in advance. I hope you and the children at your service will benefit from Spark2. Please be in touch if you have any queries, feedback or if I can be of any help. With best wishes, Sharon Radley Head of Education Tribe t: 020 8343 5675 e: [email protected] Lech Lecha Parsha Summary: God speaks to Avram and commands him, “Go from your land, from your birthplace and from your father’s house, to the land which I will show you.” Avram and his family are the first people to make Aliya – doing the Mitzva of going to live in the Land of Israel. God promises the Land of Israel to the Jewish people and that “all the families of the world will be blessed” through the Jewish People.” A famine forces Avram and his family to temporarily relocate to Egypt, where an incident with Pharaoh results in Avram leaving Egypt with great wealth.
    [Show full text]
  • Va'eira (And I Appeared)
    An Introduction to the Parashat HaShavuah (Weekly Torah Portion) Understanding the Torah From a Thematic Perspective Va’eira (And I Appeared) By Tony Robinson Copyright © 2003 (5764) by Tony Robinson, Restoration of Torah Ministries. All rights reserved. —The Family House of Study— Examining the Parashat HaShavuah by Thematic Analysis Welcome to Mishpachah Beit Midrash, the Family House of Study. Each Shabbat1 we gather in our home and study the Scriptures, specifically the Torah.2 It’s a fun time of receiving revelation from the Ruach HaKodesh3. Everyone joins in—adults and children—as we follow the Parashat HaShavuah4 schedule. We devote ourselves to studying the Torah because the Torah is the foundation for all of Scripture. Therefore, a thorough understanding of the Torah will help us more fully understand the rest of the Tanakh5 and the Brit Chadasha.6 Furthermore, as Yeshua stated Himself, the Torah teaches about Him. So we study the Torah in order to be drawn closer to Yeshua, the goal of the Torah. As believers in the Messiah we have discovered the richness of the wisdom of the sages of Israel. These men, who devoted themselves to the study of the Torah, have left us a rich heritage. Part of that heritage is a unique method of learning and interpreting the Scriptures. It’s called thematic analysis. In thematic analysis we search for the underlying theme/topic of each passage of Scripture. By studying Scriptures related by a common theme, line upon line and precept upon precept, the Scriptures open up to us in a unique manner that is clearly inspired by the Ruach HaKodesh.
    [Show full text]
  • Candc-Family
    סב ׳ ׳ ד בקע שת ״ ף Eikev 5780 The Covenant and the Love ** KEY IDEA OF THE WEEK ** Chessed is the highest achievement of the moral life. PARSHAT EIKEV IN A NUTSHELL In Eikev, Moses continues his speech to the Israelites, sinned as a people during the wilderness years, including the preparing them for life in the Land of Israel and for a future Golden Calf, the Korach rebellion, and other similar stories. without him as their leader. He reminds them of the general He reminds them, too, of God’s forgiveness. Remembering rules of the covenant (the responsibilities that they have their history, they must love and respect God and teach their towards God and that God has towards them, as it is written children to do the same. This entire set of beliefs is in the Torah), and what it means to be a chosen nation in a summarised in what we call the second paragraph of the Promised Land. Shema (Devarim 11:13–21) which is found in the parsha. The clear message to the people is that Israel’s fate depends If they keep the covenant, they will be blessed, both with on Israel’s faith. material things (such as wealth and financial security) as well as spiritual blessings. But they must not forget God’s QUESTION TO PONDER: lovingkindness and think that their success is because of their own efforts or because they are righteous. Moses Why do you think Moses wanted to remind the Israelites of reminds them of all the times they made mistakes and all these details again? THE CORE IDEA There is an interesting phrase found at the beginning of this treasured possession, for all the earth is Mine.” (Shemot week’s parsha, and together with a similar phrase at the end 19:5).
    [Show full text]
  • Last Week, We Ended the Book of Genesis with 2200
    בייה PORTION DATE HEB DATE TORAH NEVIIM RENEWED Shemot 6 Jan., 2018 19 Tevet 5778 Exod.1:1-6:1 Isa.27:6-28:13; Matt. 2:1-12 29:22-23 Last week, we ended the Book of Genesis with 2,200 years of history. Hashem came to Abraham and says to him, “Know of a certainty that your zera (seed) shall be gerim (strangers) in a land that is not theirs… for 400 years”1 Who is the seed? That is Isaac as said, “for in Yitchak shall your zera be called.”2 Of Isaac, it is said, “And Yitchak was 60 years old when she bore them.”3 In Genesis 47:9 says, “The days of the years of my pilgrimage are 130 years.” Thus, we add 60 plus 130 which equals 190. We then subtract 190 from 400 which leaves 210 years. When Jacob’s family entered Egypt, so began the exile for next 210 years. The Scripture tells us that Joseph died when he was 110 years old (Gen. 50:26), and Levi who died at the age of 137 years old (Exod. 6:16) This means that all the brothers of Joseph died when they were 110 to 137 years old. Now, our parashat is called “Shemot” in Hebrew which means “Names”. Thus this book, Exodus as we know today are misleading as the Exodus does not happen until 210 years later. So, instead of calling this book as “Exodus”, it should properly be called as “Shemot (Names)”. The Seder Olam and the Talmud4 tells us that when Israel descended into Egypt, Job was born.
    [Show full text]
  • Ki Tisa (When You Take/Lift Up) Shemot/Exodus 30:11 – 34:35
    Parasha 21: Ki Tisa (When You Take/Lift Up) Shemot/Exodus 30:11 – 34:35 *All Scripture References from The Orthodox Jewish Bible- Referred To As OJB- unless otherwise noted Joe Snipes (Torah Teacher) Gates To Zion Ministries In this week’s parasha we have some very important and sad events that will be happening to Am Yisrael. All of them are important to us. They are both for our good, as well as for learning to navigate our way back to the ‘Ancient Paths’ of YHWH in His Torah. Specifically, I am speaking of the ‘Golden Calf’ incident. There is a lot more at stake here than just the ‘surface issues’ regarding the idolatry involved. Many times, we seemingly distance ourselves from the subject because as we exist in our present modern settings. We don’t necessarily have such things as ‘actual stone or wooden images’ we bow down to. However, as Rav Sha’ul clearly tells us, “What then am I saying? That a sacrifice to an elil (idol) is anything or that an idol is anything? No, the things which they sacrifice, YIZB’CHU LASHEDIM LO ELOHIM (“They sacrificed to demons which were not G-d [Elohim-The Mighty One]” DEVARIM 32:17; TEHILLIM 106:37). Now I do not want you to become sharers with the shedim (demons). [VAYIKRA 17:7; DEVARIM 32:17; TEHILLIM 106:37] You are not able to drink from the Kos of Hashem [cup of YHWH] and also from the Kos HaShedim [cup of the demons]; you are not able to partake of the shulchan of Hashem [Table of YHWH] and the shulchan of shedim (table of demons).” (1 Corinthians 10:19-21 OJB- definitions mine) It is not the actual ‘image’, the ‘idol itself’, that is the ‘focal point’.
    [Show full text]
  • KI TISA Vol.29 No.25.Qxp Layout 1
    18 March 2017 20 Adar 5777 Shabbat ends London 6.57pm Jerusalem 6.35pm Volume 29 No. 25 Ki Tisa Parashat Parah Artscroll p.484 Maftir p.838 Haftarah p.1216 Hertz p.352 Maftir p.652 Haftarah p.999 Soncino p.540 Maftir p.898 Haftarah p.1194 In memory of Etta bat Yisrael Ki Tisa by Yoram Raanan. Printed with permission of the artist. www.yoramraanan.com “The entire people removed the gold rings that were in their ears, and brought them to Aharon. He took it from their hands and bound it up in cloth, and fashioned it into a molten calf. They said, 1 ‘This is your god, Israel, which brought you up from the land of Egypt’” (Shemot 32:3-4). Sidrah Summary: Ki Tisa 1st Aliya (Kohen) – Shemot 30:11-31:17 and requests that Israel retain a special status, God instructs Moshe to take a census. Instead of distinct from other nations. God agrees to both counting people, each man over 20 will give a half requests (Rashi). shekel coin towards the construction of the Mishkan 4th Aliya (Revi’i) – 33:17-23 (Tabernacle); the figure will be calculated based on Moshe asks God to show him a vision of His divine the money collected. majesty. God responds that no mortal can see a ‘full God instructs Moshe to make a copper washing view’, but He will show Moshe as much as possible. laver (kiyor) for the Kohanim. Moshe is to make the 5th Aliya (Chamishi) – 34:1-9 anointing oil, containing select spices, to anoint God instructs Moshe to carve a new set of Tablets, Aharon, his sons, and the vessels of the Mishkan.
    [Show full text]
  • The Collective Conversation Vaera.Pages
    בס"ד The Collective Conversation Weekly Torah Essays from the Young Israel of Scarsdale Community Sefer Shemot Parshat Vaera Sh’vat 5781 / January The Magicians By Sara Fredman Aeder In Parshat Va’era, God commands Moses to go to Pharaoh and demand the release of the Israelites. Moses protests, saying: ֵ֤הן ְבּ ֵנֽי־יִ ְשׂ ָר ֵאל֙ ֽלא־ ָשׁ ְמ ֣עוּ ֵא ֔ ַלי ְו ֵאי ֙ך יִ ְשׁ ָמ ֵ֣ענִי ַפ ְר ֔ע ֹה ַו ֲא ִ֖ני ֲעַ֥רל ְשׂ ָפ ָתֽיִם The Israelites would not listen to me; how then should Pharaoh heed me, a man of impeded speech! (Shemot 6:12) Commentators see Moses’ refusal as a failure of leadership, as evidenced by Aaron’s elevated role in communicating with Pharaoh, and the subsequent leadership of Aaron’s family through the priesthood. Read another way, however, Moses’ fears are well-founded. When we remember that he was raised in Pharaoh's household, we can understand that he, more than Aaron, more than any Israelite, knew how Pharoah and those under Egyptian influence would respond. Moses’ Moses also knew of the power of the chartumim, Pharaoh's magicians. He knew all fears are well- too well that Pharaoh had a legion of sorcerers capable of creating miracles, or at founded least seeming to. And Moses’ concerns prove valid, as time and time again the impact of his message is belittled by the chartumim, who are able to replicate the signs and plagues meant to signify God’s great power. ַויָּ ֨ב ֹא מ ֹ ֶ֤שׁה ְואַ ֲהר ֹ֙ן ֶאל־ ַפּ ְר ֔ע ֹה ַו ַיּ֣ ַעשׂוּ ֔ ֵכן ַכּ ֲא ֶ֖שׁר ִצ ָ֣וּה יְהָ֑וה ַויַּ ְשׁ ֨ ֵלך אַ ֲה ֜ר ֹן ֶאת־ ַמ ֗ ֵטּהוּ ִל ְפ ֵנ֥י ַפ ְר ֛ע ֹה ְו ִל ְפ ֵנ֥י ֲע ָב ָ֖דיו ַויְ ִ֥הי לְתַנִּ ֽין׃ וַיִּקְרָ א֙ גַּם־פַּרְ עֹ֔ ה לַֽ ֲח ָכ ִ֖מים ְו ַלֽ ְמ ַכ ְשּׁ ִ֑פים ַו ַיּ ֽ ֲע ֨שׂוּ גַם־ ֜ ֵהם ַח ְר ֻט ֵ֥מּי ִמ ְצַ֛ריִם ְבּ ַל ֲה ֵטי ֶ֖הם ֵכּֽן׃ So Moses and Aaron came before Pharaoh and did just as the LORD had commanded: Aaron cast down his rod in the presence of Pharaoh and his courtiers, and it turned into a serpent.
    [Show full text]
  • Beshalach Shemot (Exodus) 13:17 – 17:16
    Beshalach Shemot (Exodus) 13:17 – 17:16 G-d leads the Israelites out of Egypt by way of the Red Sea. In fulfillment of Joseph’s wish (Genesis 50:25) Moses carries with him the bones of Joseph. Soon the Egyptians pursue the Israelites. At the edge of the Sea of Reeds, the people hesitate, fearful of the advancing Egyptians. Then G-d parts the Red Sea and they pass through on dry land. (A famous Midrash teaches that the water only parted after the people actually entered the sea.) When the Egyptians pursue them, the sea closes and Pharaoh’s army is destroyed. In gratitude for their deliverance, Moses and Miriam lead the people in songs of praise. Traveling on through the wilderness, the Israelites are without water for three days. When they reach the bitter waters of Marah, G-d instructs Moses to throw a piece of wood into the water and the water becomes sweet and suitable for drinking. Shortly afterward, the Israelites, in their hunger, begin to grumble against Moses and Aaron. G-d tells Moses and Aaron that the Israelites will soon eat. G-d sends manna to feed them, each according to his or her own need. They are instructed to collect only enough for each day, as any “leftovers” would spoil. On the sixth day, however, they are to gather a double portion, for on Shabbat no manna would appear. This manna would remain fresh enabling the people to rest on the seventh day. This double portion of manna is the origin of the custom of having two Challot on our Shabbat tables.
    [Show full text]